天有六气∶曰阴，曰阳，曰风，曰雨，曰晦，曰明。淫则为 ，有寒疾，热疾，末疾，腹疾，惑疾，心疾。而人之
气血流注，有循，有经，有至，有抵，有会，有过，有行，有达，而又有三百六十有五之丝络，六百四十有七之隧穴。
医，非浅于其学人之所能尽其秘也。今天下之言医者众矣，安得有如至灵默契阴阳之大小、明决六脉二经之周流变化者，
而与之论《素问》诸经方药之宜，攻补之功，虚实之变，针灸之法耶？盖尝思其人不可作矣，以医名多，以名医名少也。
《医学正传》，待御东崖虞公叔祖恒德老人所着也，观其书可以知其人矣。东崖即其书校之，侍御枳田蒋公序之，予喜其
书而阅之，以为得其人矣。阅之且久，以为非恒德老人所着也。老人之志，欲自附于名家之后，故其书集诸家之成而会
之一者也。夫天下之事皆可以试其能，而医则不可以自用其明者，自羲农至今，不知历几千百代，及几人之手，而其书
始大行，皆相祖述传习。增减异同，殆未有自售其能者。故曰∶医不三世，不服其药。是书也，使其尽出于恒德老人之
手，则发挥出于胸忆，汤液持以己见，予未敢以为尽然也。惟其参之诸家之秘，而断之以聪明之真，则所以握气机、佐
阴阳、疏脉络者，皆有所受，而立言垂后，可与诸经并传无疑也。《医学正传》予固喜其学之博而择之精也。学之博，则
有所据；择之精，则有所见。有所据，则方药必求其当；有所见，则攻疗必速其功。天下之病，率不能出其范围之内，
而世之习其书、传其方者，未有不收十全之功矣，则是书可以传矣。东崖属予言，子为之书其概，以质于今之医之名者。
明嘉靖辛卯仲春之吉莆田史梧识
《医学正传》者，恒德老人承丹溪先生之遗流而述作之书也。一溪翁信之贵之，故予为门下生讲读之。字画谬误，
检诸书正之。文简漏脱，鉴数部补之。犹羞多阙失，后来好生之士改革之，幸甚也。
日本庆长九年龙集甲辰秋九月望日延寿玄朔
天有六种气：称为阴、阳、风、雨、晦（昏暗）、明（光亮）。如果这六气过度，就会致病，表现为寒疾、热疾、末疾（四肢之病）、腹疾、惑疾（神志迷惑之病）、心疾。而人体的气血流注运行，有循行、有经脉、有到达之处、有交会之处、有经过之处、有通行之路、有通达之所，另外还有三百零五条丝络，六百四十七个隧穴（穴位）。
医学，并非浅显到一般人的学问所能穷尽其奥秘的。如今天下谈论医学的人很多了，哪里能得到像那些与阴阳大小默契相通、能明确决断六脉二经周流变化的人，来与他讨论《素问》等经典中方药的适宜性、攻补的功效、虚实的变通、针灸的方法呢？我曾经思考过，这样的人恐怕难以出现了，因为以医闻名的人多，而以名医自居的人少。
《医学正传》，是由侍御东崖虞公叔祖恒德老人所著。看这本书就可以了解这个人了。东崖先生为这本书进行了校对，侍御枳田蒋公为之作序。我喜欢这本书并阅读它，认为找到了合适的人选。但阅读久了之后，又觉得这并非完全由恒德老人一人所著。老人的志向，是想依附于名家之后，所以他的书是汇集各家成果并融会贯通而成的。天下的事情都可以用来检验一个人的才能，但医学不可以凭个人的聪明才智就自行其是。自从伏羲、神农至今，不知经历了几千几百年代，以及多少人的手笔，这些书籍才开始广泛流行，都是互相尊奉、叙述、传承和学习。增减异同，几乎没有凭借自己才能自我标榜的。所以说：“医不三世，不服其药。”这本书，如果完全出自恒德老人之手，那么发挥出于胸臆记忆，汤液药剂持守己见，我不敢认为完全如此。只有他参考了各家的秘要，并用真正的聪明智慧加以判断，那么他所掌握的生气之机、辅助阴阳、疏通脉络的方法，都各有师承，而立言垂范后世，可以与诸经并列流传无疑。《医学正传》我固然喜欢它学识广博且选择精当。学识广博，就有依据；选择精当，就有见解。有依据，那么方药必然求得恰当；有见解，那么攻疗必然迅速见效。天下的疾病，大都不能超出这个范围，世上学习这本书、传承其中方剂的人，没有不取得十全疗效的，那么这本书就可以流传了。东崖嘱托我写几句话，我写下这些概况，以向当今的名医请教。
明朝嘉靖辛卯年仲春吉日，莆田史梧识。
《医学正传》，是恒德老人继承丹溪先生的遗绪而撰述的书。一溪翁非常信任珍视它，所以我作为门生为他讲读。字画中的谬误，查阅书籍予以纠正。文字简略遗漏脱漏之处，对照数部版本予以补充。仍然羞于有很多缺漏失误，希望后来爱好医学的人士加以改革，那就万幸了。
日本庆长九年，岁次甲辰，秋九月十五日，延寿玄朔。
Heaven has six Qi (vital energies): Yin, Yang, Wind, Rain, Obscurity (darkness), and Clarity (light). If these six Qi become excessive, they cause disease, manifesting as Cold diseases, Heat diseases, Extremity diseases (disorders of the limbs), Abdominal diseases, Confusion diseases (disorders of mental clarity), and Heart diseases. The flow and circulation of Qi and Blood in the human body follow specific paths: there is circulation, meridians, arrival points, convergence points, passing points, pathways, and destinations. Additionally, there are 305 Silk Collaterals (fine network vessels) and 647 Tunnel Acupoints (acupuncture points).
Medicine is not so superficial that the learning of ordinary people can exhaust its secrets. Today, there are many who speak of medicine among us, yet where can one find someone who shares a tacit understanding with the Great and Small aspects of Yin and Yang, and who can clearly discern the circulating changes of the Six Pulses and Two Meridians, to discuss with them the appropriateness of prescriptions and herbs from the *Suwen* (Plain Questions) and other classics, the effects of attacking and tonifying methods, the transformations of deficiency and excess, and the techniques of acupuncture and moxibustion? I have often thought that such persons are hard to come by; those known for their medical skills are numerous, but those renowned as famous physicians are few.
*Yixue Zhengzhuan* (Correct Transmission of Medicine) was authored by Elder Hengde, the great-uncle of Yu Gong Shuzu of Dongya, who served as an Imperial Censor. By observing this book, one can understand the author. Mr. Dongya proofread the book, and Jiang Gong of Zhitian, also an Imperial Censor, wrote the preface. I delighted in reading this book, believing I had found a worthy person. However, after reading it for a long time, I felt it was not solely authored by Elder Hengde. His ambition was to attach himself to the lineage of famous masters; thus, his work is a compilation of the achievements of various schools, integrated into one. Affairs in the world can generally be used to test one's ability, but medicine cannot be practiced relying solely on personal cleverness. From Fuxi and Shennong until now, thousands of generations and countless hands have contributed, yet only through mutual respect, narration, transmission, and practice did these texts achieve widespread circulation. There were hardly any who relied solely on their own abilities to promote themselves. Hence it is said: "If a physician does not represent three generations of tradition, do not take his medicine." Regarding this book, if it were entirely the product of Elder Hengde's mind, expressing ideas from memory and holding personal views on decoctions, I would dare not consider it entirely satisfactory. Only by referencing the secrets of various schools and judging them with true wisdom can he grasp the mechanisms of vital Qi, assist Yin and Yang, and unblock meridians, all of which have received transmission. Thus, his words, left for posterity, can undoubtedly be transmitted alongside the classic texts. I certainly delight in *Yixue Zhengzhuan* for its broad scholarship and precise selection. Broad scholarship provides a basis; precise selection yields insight. With a basis, prescriptions and herbs will surely be appropriate; with insight, therapeutic attacks will surely be effective. Diseases under heaven generally do not fall outside this scope. Those in the world who study this book and transmit its formulas will surely achieve perfect efficacy. Therefore, this book can be transmitted. Dongya requested my words, so I have written this summary to present to today's renowned physicians.
Recorded by Shi Wu of Putian, on an auspicious day of mid-spring in the Xinmao year of the Jiajing reign of the Ming Dynasty.
*Yixue Zhengzhuan* is a book composed by Elder Hengde, inheriting the legacy of Master Danxi. Mr. Yixi trusted and cherished it greatly, so I, as his disciple, lectured and read it to him. Errors in characters and strokes were corrected by consulting books. Omissions and deletions in the text were supplemented by comparing several editions. Still ashamed of the many omissions and errors, I hope that future scholars interested in medicine will revise it. This would be most fortunate.
On the full moon day of the ninth month, autumn, in the year Jiachen (9th year of Keichō), Enjuu Gensaku.